The Concise Oxford Dictionary of World Religions (1608 page)

 
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(Arab., ‘one who turns away’, hence
ridda
). An apostate from Islam. The ultimate punishment for an apostate, according to Qur’an 3. 86–9/80–3; cf. 2. 161–2/155–6, lies in the next world after death. There are, however, penalties in this world, including restrictions on inheritance and annulment of marriage. In accord with the fundamental principle, ‘There is no compulsion in religion’ (2. 257/6), no physical pressure may be put on those who seek to change their religion, though in practice this happens, even to the extent of death. The penalty of death is not mentioned in the Qur’an, but comes from a
ad
th
transmitted through
al-‘Abb
s
, ‘Whoever changes [
badala
] his religion [
d
n
], kill him.’ But even here the issue is debated. According to some Muslims, the hadith includes the provision that the one who changes religion must also subsequently attack Islam, so that the death penalty is then an act of
jih
d
, in defence of Islam (see
SATANIC VERSES
); otherwise, those who are over-zealous are themselves liable to account for their actions on the Day of Judgement (for varying opinions, see J. W. Bowker,
What Muslims Believe
, 1998, 100–5). It is also a matter of dispute whether a murtadd should be given time to repent or reconvert.

 
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(Skt., ‘embodiment’). In Hinduism, the embodied form of the infinite deity, the Indian way of bringing the all-pervasive divine into particular focus and concentration (see
ICONOGRAPHY (HINDUISM)
). The making of a divine image is controlled by extremely detailed rules, but remains inert until it is consecrated through the installation ceremony of
prati
th
pana
. M
rti-p
j
is of great importance, not just in the temple, but also in the home.